Margaret Makafui Tayviah The Colonial Impact in Christian-Muslim Relations in Ghana and Togo A comparative assessment STUDIEN ZU INTERKULTURELLER THEOLOGIE AN DER MISSIONSAKADEMIE16 1 DEDICATION This study is dedicated to God for his wisdom and guidance given to me throughout this work. I also dedicate this work to my late dad, Pharm. Harry Napoleon Tayviah, who did not live long to see the end of this work. This work is also dedi- cated to my dear mum, Mrs. Elizabeth Tayviah and my only Brother, Dan- iel Nana Mawuli Tayviah for their love, encouragement, patience, care and support. May God reward you. Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.d-nb.de abrufbar Missionshilfe Verlag, Hamburg 2019 Cover Design & Typesetting: Martin Keiper ISBN 978-3-946426-16-5 ISSN 2196-4696 2 Contents 8 Acknowledgement 9 Abstract 10 Terminology and Transliteration 15 CHAPTER ONE General Introduction 16 1.0 Background to the Study 17 1.0.2 Models of relations 17 1.0.1 Definitions of terms 18 1.1 Research Statement 21 1.2 Research Questions 21 1.3 Aims and Objectives 22 1.4 Scope of the Study 22 1.5 Conceptual Framework 24 1.6 Methodology 1.6.1 Data Collection Methods 24 1.6.2 Primary Data 25 1.6.3 Data Analysis 26 1.6.4 Secondary Data 26 26 1.7 Literature Review 35 1.8 Organisation of Chapters 3938 CHAPTER 1.9 Significance TWO of the Study Religion in the Gold Coast and Togo before 1900s 40 2.0 Introduction 40 2.1 ATR in the Gold Coast before 1900s 2.1.1 The Concept of the Supreme Being 41 2.1.2 Divinities 42 2.1.3 The belief in Ancestors 42 2.1.4 Religious Practices of ATR as basis for Interfaith relations 43 44 2.2 Islam in the Gold Coast before 1900s 2.2.1 Islam in the Northern Kingdoms of the Gold Coast 44 2.2.2 The Dyula and Hausa Approaches in the spread of Islam in the Gold Coast 46 2.2.3 Islam in the South (Asante and Coastal towns of the Gold Coast) 49 2.2.4 Muslims and Chiefs in the Gold Coast 51 2.2.5 The Principle of Enclavement (Zongos) 55 2.2.6 Islam and Interfaith Relations with Traditionalists 56 3 58 2.3 Christianity in the Gold Coast before the 1900s 2.3.1 Encounter between Christianity and African Traditional Religion 61 2.3.2 Comparisons between ATR’s reception to Islam and Christianity in the Gold Coast 66 69 2.4 ATR in Togo before 1900 2.4.1 The notion of God: Supreme Being 69 70 2.4.3 The belief in Ancestors 70 2.4.2 Deities or ‘Trↄwo’ 71 2.5 Islam in Pre-Colonial Togo (18th -19th Century) 2.5.1 Islam in Northern Togo 71 2.5.2 Islam in Southern Togo 74 75 2.6 African Traditional Religion and Islam in Togo before the 1900s 77 2.7 Christianity in Togo before 1900s 2.7.1 The Catholic Missions in Togo 77 2.7.2 The Protestant Missions in Togo 78 78 2.8 African Traditional Religion and Christianity in Togo before the 1900s 79 2.9 Conclusion 81 CHAPTER THREE Colonial Policy in Ghana and Togo toward Christianity and Islam 82 3.0 Introduction 85 3.1 The Colonial Administrative Systems 3.1.1 Direct Rule 85 3.1.2 Indirect Rule 85 3.1.3 French Policy of Assimilation 86 3.1.4 French Policy of Association 87 87 3.2 The German Policy on Religion in Africa 3.2.1 Islam under German Colonial Authorities in Togo 89 3.2.2 The Germans and the Christian missions in Togo 91 99 3.3 French Colonial rule in Togo 3.3.1 Islam and the French 99 3.3.2 Islam Noir and the French 105 3.3.3 Islam and French Colonial Administration in Togo 106 109 3.4 The French and Christian missions in Togo. 3.4.1 The French and the Bremen Evangelical Church in Togo 112 3.4.2 The French and the Catholic Mission in Togo 113 4 115 3.5 British Policy on Islam and Christianity 3.5.1 Islam and Indirect Rule 115 3.5.2 The Hausa and Colonialism in the Gold Coast during the 1900s. 121 3.5.3 Christianity in Asante after 1874 123 3.5.4 Indirect rule: Muslims and Christians in the Gold Coast 124 125 3.6 Conclusion 127 CHAPTER FOUR Christian-Muslim Relations in Ghana and Togo under Colonial Rule 128 4.0 Introduction 128 4.1 The Ghana Experience 4.1.1 Colonialism and the Zoning of Religion 128 4.1.2 Civilization/ Culture 136 156 4.2 Commerce and Trade 159 4.3 The Togo Experience 4.3.1 Colonial North-South Divide 160 4.3.2 Civilization and Culture 161 166 4.4 Commerce and Trade 167 4.5 Christian-Muslims relations in Togo 4.5.1 German colonial authorities (1884-1919) and Interreligious dialogue 167 4.5.2 The French colonial authorities (1920-1959) and Interreligious dialogue in Togo. 168 169 4.6 Conclusion: A Comparative Assessment 171 CHAPTER FIVE Christian-Muslim Relationships in Post-Colonial Ghana and Togo 172 5.0 Introduction 172 5.1 Muslim Organisations and Christian Relations in Ghana 5.1.1 Muslim Organisations in Togo 178 180 5.2 Christian Organisations and Muslim Relationships 5.2.1 Christian Organisations and Interfaith Relations in Ghana 181 191 5.3 The Protestant churches and Christian-Muslim relations in Togo 5.3.1 Comparative summary 192 193 5.4 Post-Colonial Governments and Interfaith Relations 5.4.1 Governments and Christian-Muslim relations in Ghana 193 5 201 5.5 Direct or Indirect promotion of Christian-Muslim Relations in Ghana 5.5.1 Interreligious Prayers at State Functions 201 5.1.2 National Day of Prayer/Thanksgiving 202 5.1.3 Eid celebrations as National Holidays 204 5.1.4 Hajj/Jerusalem Pilgrimage 204 5.1.5 Education (Religious and Moral Education) 205 207 5.1.7 National Peace Council of Ghana 208 5.1.6 The Appointment of Government officials 5.1.8 Ministry of Chieftaincy and Religious Affairs 209 5.1.9 Dialogue of Life 210 212 5.6 Post-Independence governments and Christian-Muslim Relations in Togo 5.6.1 The Comité de l’Unité (CUT) and Sylvanus Epiphanio Olympio 212 5.6.2 The R.P.T. Regime of Gnassingbé Eyadéma 213 217 5.6.4 National Holidays 217 5.6.3 The Appointment of Government officials 5.6.5 Traditional Festivals and Cultural Authenticity 217 5.6.6 Dialogue of Life 218 219 5.7 Conclusion 223 CHAPTER SIX Concluding Remarks and future possibilities 224 6.0 Introduction 224 6.1 Summary of Chapters 228 6.2 Colonial Authorities, Colonial policies and Religion in Ghana and Togo 229 6.3 Christians and Muslims and the acceptance or rejection of colonial policies 230 6.4 Christian-Muslim relations before and during colonial rule 231 6.5 Colonial Legacies and Christian-Muslim relations 232 6.6 Comparison and Models of relations 234 6.7 Future Possibilities: Avoiding Extremism 6.7.1 Religion and Politics 237 238 6.8 Future possibilities 6 241 BIBLIOGRAPHY 241 Primary Sources Conference Papers and Brochures 241 Reports 242 Constitutions 242 Print and Electronic Newspapers 242 Declarations 243 Archives 243 Oral Sources 245 247 Secondary Sources Books 247 Chapters in Book 257 E-Journal Articles 260 Journals 261 Theses 269 7 Acknowledgement I am grateful to God for His care, strength, protection and guidance because had it not been Him I would not have reached this far. ‘Ebenezer’ this is how far you have brought me. To The Rt. Rev. Dr. Nathan I. Samwini, you were not only my supervisor but you were a father to me. You were aware of my struggles but your words of criticism and encouragement has brought me this far. Thank you, and may you continue to be a blessing to all. My other supervisor, the late Rev. Prof. Elom Dovlo, was a blessing in my life. He was not just a father but a mentor who guided, prayed for me and inspired me. I will always make you proud. I also appreciate all the Lecturers of the Department of Religious Stud- ies, KNUST, Kumasi, especially Rev. Fr. Dr. Peter Addai Mensah ‘my Proof reader’, Rev. Fr. Dr. John K. Opoku, Rev. Fr. Dr. Francis Appiah-Kubi for their time, patience and scholarly advice which has shaped me into what I am today. They will be forever remembered. Rev. Dr. Johnson Mbillah you are a great inspirer and supporter. You believe in me. To PROCMURA and Joy Wandaba, thank you so much for my sponsor- ship package. I am highly grateful. To all the staff and students of the Acad- emy of Mission, University of Hamburg, Germany, I appreciate all your sup- port and encouragement during my stay. Thank you Prof. Dr. Werner Kahl and Prof. Dr. Klaus Hock for all you did for me during my stay in Hamburg. To my mum and brother, who inspired and encouraged me throughout this research. Thanks for being there for me. I will be always and forever grate- ful to you. Auntie Sarah Ahwireng, thank you for everything you have done for me. Auntie Esther Bosompemaa Osei Tutu and family, thanks for being a wonderful family to me.